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BETWEEN ABSTRACTION & EMPATHY IN SARATH CHANDRAJEEWA’S VISUAL PARAPHRASES – PART II

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Thinker in fron of the empty doorway (2023), Sarath Chandrajeewa

by Dr. Santhushya Fernando,
Dr. Laleen Jayamanne and Professor Sumathy Sivamohan


We, three academics, coming from three different intellectual disciplines (Medicine, English Literature, Theatre and Film Studies) worked alongside each other here so as to understand this mysterious process of a ‘will to abstraction’ or non-objective art, evident in Sarath’s work. None of us are art historians but are learning on the run its diverse histories and theories relevant to our topic. Of the three of us, Santhushya and Sumathy have seen the exhibition, while Laleen has seen it telescopically, only on her computer and in the paper Catalogue to the exhibition, from Sydney.

So, she believes that the other two friends and colleagues are her microscopic eyes. All of us know Sarath’s work (artistic and scholarly) to some degree, and have worked with him but Santhushya has known him intimately since childhood as well. Sumathy contributed a poem and a photograph of and a poem by her sister Rajani to the Jaffna Doors and Windows book, a collective multi-ethnic project conceived and produced by Sarath. Laleen however, though she has written on Sarath’s work, has never met him nor spoken with him or seen his work with her own eyes.

But before the angel of death calls, she hopes to visit the Sri Lankan High Commission in Canberra to see his large figurative clay mural of folk traditions, celebrating our multi-ethnic Island home. It is a contribution to Australian culture too which has nourished several distinguished Lankan artists (Dharmasena and Milinda Pathiraja), and scholars (Michael Roberts, Neville Weerarathne, Anoma Pieris), and provided some with a hospitable home in an expansive multi-cultural ethos.

German Art History and Theory

Wilhelm Worringer’s Abstraction and Empathy: A Contribution to the Psychology of Style (1908), is a very popular art history book from which we have borrowed our title. A slim doctoral dissertation, it’s still read and commented on by scholars in its many editions and translations. We find the way Worringer conceptualised the history of art and its genesis useful and cite it here to structure our argument as it has a similar understanding of pre-historical art as Leroi-Gourhan.

As well, coming from a training in the rigorous German philosophically grounded, philological tradition of aesthetics, he is not shy to speculate on the basis of empirical work, albeit done in the metropolitan ethnographic museums of Imperial Europe enriched by the looted patrimony of faraway colonised countries and peoples. The following summary explains briefly the derivation of the two key ideas structuring this piece.

“What proved to be so timely in Abstraction and Empathy was Worringer’s further claim that this will to abstraction was to be understood to be one of the two fundamental aesthetic impulses known to human culture – the other, of course, being the urge to empathy which manifests itself in the naturalistic depiction of the observable world.

Basing his studies on diverse cultures, styles, and periods, Worringer found “the need for empathy and the need for abstraction to be the two poles of human artistic experience …. They are antitheses which, in principle, are mutually exclusive. In actual fact, however, the history of art represents an unceasing disputation between the two tendencies.” Hilton Kramer, Introduction to Abstraction and Empathy.

We frame our piece with these two interdisciplinary ideas of abstraction and empathy, formulated by Leroi-Ghouran and Worringer. Sarath’s paintings shuttle between these two impulses, the purely abstract pole of mark making and colour and also a mixed figurative mode or semi-abstraction. Thinker in Front of The Empty Doorway and The Ascetic are among the latter.

His pure colour fields appear not to be ‘abstract’ so much as the place where our brain encountering colour might experience a ‘pure affect’; the emergence of some new quality, which we critics have to struggle to name. There is no possible ‘empathetic’ response here because colour in such a field derails habitual mechanisms of recognition of a familiar object. There is nothing there to empathise with through recognition of the familiar. The statement by Cezanne which frames this piece makes sense in this specific context; ‘Colour is the place where our brain and the universe meet’. Colour makes one vibrate with intensity if one yields to it.

Marx’s work on the economy is abstract; and his abtract is the most concrete too; about matter, wages, exchange, capital. Laleen, you trace art through the materiality of human evolution, of the body, the brain and cognition as social evolution. I am so much in the here and now. I can only see the hand that works, with its material, and the artist in a relationship with the world around her, in her surroundings and in her place as an artisan.

So, the artist is an artisan after all. This shuttling back and forth between the artist and artisan, without rest and without the dichotomy and distinction ever resolved, is what we embrace I think, not as art, not as artisanal craft, but as a reflective, intimate space, in which we can reside and reflect. Not to freeze material, the labour of the craftsperson and the artist to reverberate through the meanings they can generate at that moment. The classic distinction between the abstract and the realist may have to be dissolved here as well.

All art has to be abstract at one level, for it is not immediately palpable, real or intimate. It is a form of writing after all. So, the question of abstract and realist art as distinct forms troubles me. Working in film, like Laleen, I am also very profoundly aware how a verisimilitude, animates realist art, undone by what we see in abstraction. Laleen says that she is drawn to the stature of the Thinker that Sarath has.

We already have the figure of the Thinker in Rodin. Do we immediately know to make those connections, and therefore think of the Thinker? Or is it a MAN holding himself in a ‘thoughtful’ pose which kindles that idea? Sarath’s art is abstract – but they build on the ideas of palpable forms of the real – images of the war that have come to be both tactile material, like the wood, and have come to stand for the dislocation of war.

At the exhibition, there are several paintings of Doors and Windows, in splatters of dark and bright colours, flying in opposite directions but kept together and formed through the materiality of paint and canvas, – this is what makes the abstraction of that painting, so severe and demanding on one to be an insider, in the know, to be let in on a secret. I am neither a painter or an art critic. But I felt that Sarath had quick brush strokes.

They capture the flight of the doors and windows, through the broken roofs and the open roofs of the sky. But they are contained. They can never fly away. We are constrained by our thoughts, and our bodies, compelled to reflect on the here and now. Why am I here, now at this exhibition. Why am here in the middle of an exhibit?

Bronze Statues and Body-Counts

Sumathy, you mentioned that you came down to Colombo that evening, after teaching at Peradeniya, and arrived straight from the station lugging your bags, to attend the special viewing for invitees, a collective celebration. It was important for you to be there. You mention Sarath’s recent commemorative statue of Sir Ivor Jennings and pose a generative question. What did he see as he strode forward, in planning a visionary public University for independent Lanka on that magnificent location?

But, because Sarath made a statue of former president Premadasa, he has been permanently blacklisted by the gate keepers of important art institutions, both locally and internationally, thereby erasing him from the Lankan art historical record. I have attempted to talk about his work with a few Lankan critics and curators and have been repeatedly rebuffed, straining cherished friendships. If we were to do an approximate body-count of just the young intelligentsia killed by our rulers since April 1971, then several other statues now standing proudly, would also have to be toppled.

Is it only the ‘working-class man/thug’ from Maradana become president, who is guilty of mass murder? When Ivor Jennings gazed out with his bronze eyes, at that vista of Paradise which is the Peradeniya campus, he could not have imagined that just within two decades of its founding, bombs would go off in a hall of residence and young men and women’s wounded bodies would be floating down that majestic Mahawali river flowing though the campus.

Fallen Monument

Then I landed on one painting and gazed at it. It is once again of broken forms, but arranged in such a way, that pointed to a space, that I can formulate as home, as Jaffna. But this is Jaffna returned to me, in blacks, whites and punctured colours. I did not know whether I read any of it correctly. So, I kept quiet there. And carefully conveyed that idea to Laleen, who pounced on it as a seminal thought. The shape of Jaffna is distinctive, for those who gaze upon maps of Sri Lanka and have been made to gaze upon it for the last 30-odd years.

The muted colours of this picture are quite different from the fiery ones of doors and windows that threaten to fly into a nowhere, and forever tied to the present. This is the abstraction perhaps I can speak of. The abstraction of generative readings, that take us elsewhere, in the bond between artist and subject as I have noted above, but also in the bond between the body of the viewer stretched within the spaces of the painting, as she tried to take it all in, in one fell scoop, but cannot. For one has to reflect, think, and formulate.

(To be concluded)



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Cyclones, greed and philosophy for a new world order

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Floods caused by Cyclone Ditwah in Sri Lanka

Further to my earlier letter titled, “Psychology of Greed and Philosophy for a New World Order” (The Island 26.11.2025) it may not be far-fetched to say that the cause of the devastating cyclones that hit Sri Lanka and Indonesia last week could be traced back to human greed. Cyclones of this magnitude are said to be unusual in the equatorial region but, according to experts, the raised sea surface temperatures created the conditions for their occurrence. This is directly due to global warming which is caused by excessive emission of Greenhouse gases due to burning of fossil fuels and other activities. These activities cannot be brought under control as the rich, greedy Western powers do not want to abide by the terms and conditions agreed upon at the Paris Agreement of 2015, as was seen at the COP30 meeting in Brazil recently. Is there hope for third world countries? This is why the Global South must develop a New World Order. For this purpose, the proposed contentment/sufficiency philosophy based on morals like dhana, seela, bhavana, may provide the necessary foundation.

Further, such a philosophy need not be parochial and isolationist. It may not be  necessary to adopt systems that existed in the past that suited the times but develop a system that would be practical and also pragmatic in the context of the modern world.

It must be reiterated that without controlling the force of collective greed the present destructive socioeconomic system cannot be changed. Hence the need for a philosophy that incorporates the means of controlling greed. Dhana, seela, bhavana may suit Sri Lanka and most of the East which, as mentioned in my earlier letter, share a similar philosophical heritage. The rest of the world also may have to adopt a contentment / sufficiency philosophy with  strong and effective tenets that suit their culture, to bring under control the evil of greed. If not, there is no hope for the existence of the world. Global warming will destroy it with cyclones, forest fires, droughts, floods, crop failure and famine.

Leading economists had commented on the damaging effect of greed on the economy while philosophers, ancient as well as modern, had spoken about its degenerating influence on the inborn human morals. Ancient philosophers like Plato, Aristotle, and Epicurus all spoke about greed, viewing it as a destructive force that hindered a good life. They believed greed was rooted in personal immorality and prevented individuals from achieving true happiness by focusing on endless material accumulation rather than the limited wealth needed for natural needs.

Jeffry Sachs argues that greed is a destructive force that undermines social and environmental well-being, citing it as a major driver of climate change and economic inequality, referencing the ideas of Adam Smith, John Maynard Keynes, etc. Joseph Stiglitz, a Nobel Laureate economist, has criticised neoliberal ideology in similar terms.

In my earlier letter, I have discussed how contentment / sufficiency philosophy could effectively transform the socioeconomic system to one that prioritises collective well-being and sufficiency over rampant consumerism and greed, potentially leading to more sustainable economic models.

Obviously, these changes cannot be brought about without a change of attitude, morals and commitment of the rulers and the government. This cannot be achieved without a mass movement; people must realise the need for change. Such a movement would need  leadership. In this regard a critical responsibility lies with the educated middle class. It is they who must give leadership to the movement that would have the goal of getting rid of the evil of excessive greed. It is they who must educate the entire nation about the need for these changes.

The middle class would be the vanguard of change. It is the middle class that has the capacity to bring about change. It is the middle class that perform as a vibrant component of the society for political stability. It is the group which supplies political philosophy, ideology, movements, guidance and leaders for the rest of the society. The poor, who are the majority, need the political wisdom and leadership of the middle class.

Further, the middle class is the font of culture, creativity, literature, art and music. Thinkers, writers, artistes, musicians are fostered by the middle class. Cultural activity of the middle class could pervade down to the poor groups and have an effect on their cultural development as well. Similarly, education of a country depends on how educated the middle class is. It is the responsibility of the middle class to provide education to the poor people.

Most importantly, the morals of a society are imbued in the middle class and it is they who foster them. As morals are crucial in the battle against  greed, the middle class assume greater credentials to spearhead the movement against greed and bring in sustainable development and growth. Contentment sufficiency philosophy, based on morals, would form the strong foundation necessary for achieving the goal of a new world order. Thus, it is seen that the middle class is eminently suitable to be the vehicle that could adopt and disseminate a contentment/ sufficiency philosophy and lead the movement against the evil neo-liberal system that is destroying the world.

The Global South, which comprises the majority of the world’s poor, may have to realise, before it is too late, that it is they who are the most vulnerable to climate change though they may not be the greatest offenders who cause it. Yet, if they are to survive, they must get together and help each other to achieve self-sufficiency in the essential needs, like food, energy and medicine. Trade must not be via exploitative and weaponised currency but by means of a barter system, based on purchase power parity (PPP). The union of these countries could be an expansion of organisations,like BRICS, ASEAN, SCO, AU, etc., which already have the trade and financial arrangements though in a rudimentary state but with great potential, if only they could sort out their bilateral issues and work towards a Global South which is neither rich nor poor but sufficient, contented and safe, a lesson to the Global North. China, India and South Africa must play the lead role in this venture. They would need the support of a strong philosophy that has the capacity to fight the evil of greed, for they cannot achieve these goals if fettered by greed. The proposed contentment / sufficient philosophy would form a strong philosophical foundation for the Global South, to unite, fight greed and develop a new world order which, above all, will make it safe for life.

by Prof. N. A. de S. Amaratunga 
PHD, DSc, DLITT

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SINHARAJA: The Living Cathedral of Sri Lanka’s Rainforest Heritage

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Damp and thick undergrowth

When Senior biodiversity scientist Vimukthi Weeratunga speaks of Sinharaja, his voice carries the weight of four decades spent beneath its dripping emerald canopy. To him, Sri Lanka’s last great rainforest is not merely a protected area—it is “a cathedral of life,” a sanctuary where evolution whispers through every leaf, stream and shadow.

 “Sinharaja is the largest and most precious tropical rainforest we have,” Weeratunga said.

“Sixty to seventy percent of the plants and animals found here exist nowhere else on Earth. This forest is the heart of endemic biodiversity in Sri Lanka.”

A Magnet for the World’s Naturalists

Sinharaja’s allure lies not in charismatic megafauna but in the world of the small and extraordinary—tiny, jewel-toned frogs; iridescent butterflies; shy serpents; and canopy birds whose songs drift like threads of silver through the mist.

“You must walk slowly in Sinharaja,” Weeratunga smiled.

“Its beauty reveals itself only to those who are patient and observant.”

For global travellers fascinated by natural history, Sinharaja remains a top draw. Nearly 90% of nature-focused visitors to Sri Lanka place Sinharaja at the top of their itinerary, generating a deep economic pulse for surrounding communities.

A Forest Etched in History

Centuries before conservationists championed its cause, Sinharaja captured the imagination of explorers and scholars. British and Dutch botanists, venturing into the island’s interior from the 17th century onward, mapped streams, documented rare orchids, and penned some of the earliest scientific records of Sri Lanka’s natural heritage.

Smallest cat

These chronicles now form the backbone of our understanding of the island’s unique ecology.

The Great Forest War: Saving Sinharaja

But Sinharaja nearly vanished.

In the 1970s, the government—guided by a timber-driven development mindset—greenlit a Canadian-assisted logging project. Forests around Sinharaja fell first; then, the chainsaws approached the ancient core.

 “There was very little scientific data to counter the felling,” Weeratunga recalled.

“But people knew instinctively this was a national treasure.”

The public responded with one of the greatest environmental uprisings in Sri Lankan history. Conservation icons Thilo Hoffmann and Neluwe Gunananda Thera led a national movement. After seven tense years, the new government of 1977 halted the project.

What followed was a scientific renaissance. Leading researchers—including Prof. Savithri Gunathilake and Prof. Nimal Gunathilaka, Prof. Sarath Kottagama, and others—descended into the depths of Sinharaja, documenting every possible facet of its biodiversity.

Thilak

 “Those studies paved the way for Sinharaja to become Sri Lanka’s very first natural World Heritage Site,” Weeratunga noted proudly.

A Book Woven From 30 Years of Field Wisdom

For Weeratunga, Sinharaja is more than academic terrain—it is home. Since joining the Forest Department in 1985 as a young researcher, he has trekked, photographed, documented and celebrated its secrets.

Now, decades later, he joins Dr. Thilak Jayaratne, the late Dr. Janaka Gallangoda, and Nadika Hapuarachchi in producing, what he calls, the most comprehensive book ever written on Sinharaja.

 “This will be the first major publication on Sinharaja since the early 1980s,” he said.

“It covers ecology, history, flora, fauna—and includes rare photographs taken over nearly 30 years.”

Some images were captured after weeks of waiting. Others after years—like the mysterious mass-flowering episodes where clusters of forest giants bloom in synchrony, or the delicate jewels of the understory: tiny jumping spiders, elusive amphibians, and canopy dwellers glimpsed only once in a lifetime.

The book even includes underwater photography from Sinharaja’s crystal-clear streams—worlds unseen by most visitors.

A Tribute to a Departed Friend

Halfway through the project, tragedy struck: co-author Dr. Janaka Gallangoda passed away.

 “We stopped the project for a while,” Weeratunga said quietly.

“But Dr. Thilak Jayaratne reminded us that Janaka lived for this forest. So we completed the book in his memory. One of our authors now watches over Sinharaja from above.”

Jumping spide

An Invitation to the Public

A special exhibition, showcasing highlights from the book, will be held on 13–14 December, 2025, in Colombo.

“We cannot show Sinharaja in one gallery,” he laughed.

“But we can show a single drop of its beauty—enough to spark curiosity.”

A Forest That Must Endure

What makes the book special, he emphasises, is its accessibility.

“We wrote it in simple, clear language—no heavy jargon—so that everyone can understand why Sinharaja is irreplaceable,” Weeratunga said.

“If people know its value, they will protect it.”

To him, Sinharaja is more than a rainforest.

It is Sri Lanka’s living heritage.

A sanctuary of evolution.

A sacred, breathing cathedral that must endure for generations to come.

By Ifham Nizam

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How Knuckles was sold out

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Knuckles range

Leaked RTI Files Reveal Conflicting Approvals, Missing Assessments, and Silent Officials

“This Was Not Mismanagement — It Was a Structured Failure”— CEJ’s Dilena Pathragoda

An investigation, backed by newly released Right to Information (RTI) files, exposes a troubling sequence of events in which multiple state agencies appear to have enabled — or quietly tolerated — unauthorised road construction inside the Knuckles Conservation Forest, a UNESCO World Heritage site.

At the centre of the unfolding scandal is a trail of contradictory letters, unexplained delays, unsigned inspection reports, and sudden reversals by key government offices.

“What these documents show is not confusion or oversight. It is a structured failure,” said Dilena Pathragoda, Executive Director of the Centre for Environmental Justice (CEJ), who has been analysing the leaked records.

“Officials knew the legal requirements. They ignored them. They knew the ecological risks. They dismissed them. The evidence points to a deliberate weakening of safeguards meant to protect one of Sri Lanka’s most fragile ecosystems.”

A Paper Trail of Contradictions

RTI disclosures obtained by activists reveal:

Approvals issued before mandatory field inspections were carried out

Three departments claiming they “did not authorise” the same section of the road

A suspiciously backdated letter clearing a segment already under construction

Internal memos flagging “missing evaluation data” that were never addressed

“No-objection” notes do not hold any legal weight for work inside protected areas, experts say.

One senior officer’s signature appears on two letters with opposing conclusions, sent just three weeks apart — a discrepancy that has raised serious questions within the conservation community.

“This is the kind of documentation that usually surfaces only after damage is done,” Pathragoda said. “It shows a chain of administrative behaviour designed to delay scrutiny until the bulldozers moved in.”

The Silence of the Agencies

Perhaps, more alarming is the behaviour of the regulatory bodies.

Multiple departments — including those legally mandated to halt unauthorised work — acknowledged concerns in internal exchanges but issued no public warnings, took no enforcement action, and allowed machinery to continue operating.

“That silence is the real red flag,” Pathragoda noted.

“Silence is rarely accidental in cases like this. Silence protects someone.”

On the Ground: Damage Already Visible

Independent field teams report:

Fresh erosion scars on steep slopes

Sediment-laden water in downstream streams

Disturbed buffer zones

Workers claiming that they were instructed to “complete the section quickly”

Satellite images from the past two months show accelerated clearing around the contested route.

Environmental experts warn that once the hydrology of the Knuckles slopes is altered, the consequences could be irreversible.

CEJ: “Name Every Official Involved”

CEJ is preparing a formal complaint demanding a multi-agency investigation.

Pathragoda insists that responsibility must be traced along the entire chain — from field officers to approving authorities.

“Every signature, every omission, every backdated approval must be examined,” she said.

“If laws were violated, then prosecutions must follow. Not warnings. Not transfers. Prosecutions.”

A Scandal Still Unfolding

More RTI documents are expected to come out next week, including internal audits and communication logs that could deepen the crisis for several agencies.

As the paper trail widens, one thing is increasingly clear: what happened in Knuckles is not an isolated act — it is an institutional failure, executed quietly, and revealed only because citizens insisted on answers.

by Ifham Nizam

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